Genesis:31

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* Verse 1-21 - The affairs of these families are related very minutely , while (what are called ) the great events of states and kingdoms at that period , are not mentioned . The Bible teaches people the common duties of life , how to serve God , how to enjoy the blessings he bestows , and to do good in the various stations and duties of life . Selfish men consider themselves robbed of all that goes past them , and covetousness will even swallow up natural affection . Men 's overvaluing worldly wealth is that error which is the root of covetousness , envy , and all evil . The men of the world stand in each other 's way , and every one seems to be taking away from the rest ; hence discontent , envy , and discord . But there are possessions that will suffice for all ; happy they who seek them in the first place . In all our removals we should have respect to the command and promise of God . If He be with us , we need not fear . The perils which surround us are so many , that nothing else can really encourage our hearts . To remember favoured seasons of communion with God , is very refreshing when in difficulties ; and we should often recollect our vows , that we fail not to fulfil them . * Verse 22-35 - God can put a bridle in the mouth of wicked men , to restrain their malice , though he do not change their hearts . Though they have no love to God 's people , they will pretend to it , and try to make a merit of necessity . Foolish Laban ! to call those things his gods which could be stolen ! Enemies may steal our goods , but not our God . Here Laban lays to Jacob 's charge things that he knew not . Those who commit their cause to God , are not forbidden to plead it themselves with meekness and fear . When we read of Rachel 's stealing her father 's images , what a scene of iniquity opens ! The family of Nahor , who left the idolatrous Chaldees ; is this family itself become idolatrous ? It is even so . The truth seems to be , that they were like some in after-times , who sware by the Lord and by Malcham , Zephaniah strkjv @1:5 . and like others in our times , who wish to serve both God and mammon . Great numbers will acknowledge the true God in words , but their hearts and houses are the abodes of spiritual idolatry . When a man gives himself up to covetousness , like Laban , the world is his god ; and he has only to reside among gross idolaters in order to become one , or at least a favourer of their abominations . * Verse 36-42 - If Jacob were willingly consumed with heat in the day , and frost by night , to become the son-in-law of Laban , what should we refuse to endure , to become the sons of God ? Jacob speaks of God as the God of his father ; he thought himself unworthy to be regarded , but was beloved for his father 's sake . He calls him the God of Abraham , and the fear of Isaac ; for Abraham was dead , and gone to that world where perfect love casts out fear ; but Isaac was yet alive , sanctifying the Lord in his heart , as his fear and his dread . * Verse 43-55 - Laban could neither justify himself nor condemn Jacob , therefore desires to hear no more of that matter . He is not willing to own himself in fault , as he ought to have done . But he proposes a covenant of friendship between them , to which Jacob readily agrees . A heap of stones was raised , to keep up the memory of the event , writing being then not known or little used . A sacrifice of peace offerings was offered . Peace with God puts true comfort into our peace with our friends . They did eat bread together , partaking of the feast upon the sacrifice . In ancient times covenants of friendship were ratified by the parties eating and drinking together . God is judge between contending parties , and he will judge righteously ; whoever do wrong , it is at their peril . They gave a new name to the place , The heap of witness . After this angry parley , they part friends . God is often better to us than our fears , and overrules the spirits of men in our favour , beyond what we could have expected ; for it is not in vain to trust in him . **** Matthew Henry 's Commentary ****

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